History of Latin American Philosophy, Misc

This article examines Gloria Anzaldúa’s critical appropriation of Mexican philosophical sources, especially in the writing of Borderlands/La Frontera. We argue that Anzaldúa effectively contributed to la filosofía de lo mexicano by developing an Inter-American Philosophy of Mexicanness. More specifically, we recover “La Mexicana en la Chicana” by paying careful attention to Anzaldúa’s Mexican sources, both those she explicitly cites and those we have discovered while conducting archival research using the Gloria Evangelina Anzaldúa Papers at the Benson Latin American Collection at (...) the University of Texas at Austin. The eight Mexican philosophical sources we examine and discuss here are: José Vasconcelos (1882-1959), Miguel León-Portilla (1926-2019), Juana Armanda Alegría (1938- ), Octavio Paz (1914-1998), Samuel Ramos (1897-1959), Rosario Castellanos (1925-1974), Sor Juana Inés de La Cruz (1648-1695), and Jorge Carrión (1913-2005). (shrink)

En la segunda mitad del siglo XIX la filosofía positiva se consolidó como la corriente de pensamiento dominante en México, muchos pensadores la utilizaron como marco teórico para interpretar los acontecimientos pasados y proyectar elfuturo de la nación. Por su análisis, explicación e interpretación de la historia nacional México: su evolución social es la obra culminante del positivismo mexicano, pero para sorpresa nuestra ha sido poco estudiada por los especialistas, de ahí que sea necesario recuperarla. En este artículo nos damos (...) a esa tarea y para ello nos enfocaremos en analizar el método de investigación que emplea la obra así como el papel que cumple la historia dentro de la misma. Con ello se busca contribuir a los estudios sobre el positivismo mexicano al abordar, en una obra crucial, algunos de sus aspectos metodológicos, históricos y filosóficos. -/- In the second half of the nineteenth century the positive philosophy was consolidated as the dominant current of thought in Mexico, many thinkers used it as the theoretical framework to interpret past events and project the future of the nation. Because of its analysis, explanation and interpretation of the national Mexican history México: su evolución social is the culminating work of Mexican positivism. To our surprise, the work has been little studied by scholars hence it is necessary to recover it. In this article we want to do that task and for that we will focus on analyzing the research method used in the work as well as the role played by history within it. The aim then is to contribute to studies on Mexican positivism by approaching, in a crucial work, some of its methodological, historical and philosophical aspects. (shrink)

Las naciones son entidades concretas para quienes viven en ellas. Allí se establecen relaciones sociales “no económicas” (Balibar) que dan identidad a una colectividad histórica. El relato forma nación es una práctica social lingüística “aglutinante” de esa colectividad histórica. “La verdadera materia de la política” que discute, integra y elabora nuestros consensos y nuestras rupturas –crisis– en un mismo relato. Se forma un discurso que nunca está clausurado –como la identidad–, por ello el “eterno retorno”. Cristalizarlo en una imagen unívoca (...) es cumplir con el mandato de la modernidad colonial. La narración del relato forma nación es una agonística donde se recrea, lo historiza nuevamente, le infunde vivencias y experiencias del pensamiento local con varios sentidos, quebrando la colonialidad del saber. Borges dice: “… una nación desarrolla las palabras que necesita […]; la lengua no es, como el diccionario nos sugiere, un invento de académicos y filólogos. Antes bien, ha sido desarrollada a través del tiempo, a través de mucho tiempo, por campesinos, pescadores, cazadores y caballeros. No surge de las bibliotecas, sino de los campos, del mar, de los ríos, de la noche, del alba.” Murena toma esas palabras para proponer metáforas que recorren nuestro relato forma nación. Metáforas que persisten desde sus orígenes. Conocerlas es conocer nuestro origen, nuestra existencia y la posibilidad de modificarla. (shrink)

Kim Diaz's translation of Guillermo Hurtado's "Retratos de Luis Villoro".

Para Finlayson, el descubrimiento de América constituyó el fin de un ciclo, la circunvalación del globo, el encuentro de las dos corrientes migratorias que, habiendo partido de Asia, se dirigieron una hacia el este y la otra hacia el oeste. Frente a la Europa de ese entonces, acosada por cruentas guerras religiosas, desunida, amenazada por el oriente, integrada por muchas naciones que aún no eran propiamente Estados, con la legitimidad de los gobiernos en una crisis que ya se preveía, América (...) aparecía como territorio de esperanzas. Tal situación es, en algún sentido, análoga a la que se vivió en los años cuarenta del siglo XX, y así sostiene Finlayson: “[…] la superpoblación, los conflictos internacionales, la pobreza, las guerras que hoy asuelan casi todo el mundo tienen su esperanza concreta en los inmensos territorios de América”. No obstante, parece que se trata de una esperanza siempre incumplida y siempre postergada. (shrink)

A people or race has its origin or logos in myth, the reason for being; it is not possible any other way. In Argentina, according to this author, it is not possible to philosophize due to a lack of those onto-anthropological referents. Nevertheless, to be able to construct, “create” (Christian thoug..

Focused on Molina's main works the book offers the first comprehensive synopsis of his partly revolutionary philosophical positions concerning metaphysics of freedom, political philosophy, theory of law and their historical and systematic influence from the 17th century until today.

Three years before the publication of L'Erotisme of George Bataille (1957), the bogotanian thinkerNicolas Gomez Davila, at instances of his brother, published his first work with the succinct and modest title ofNotes (1954). Two different philosophical traditions meet in the study of the same topic, showing that flesh, skin,sensuality, pleasure and other related themes connect each other with all dimensions of human life, and that no onereflect, in an honest and serious way about it, may relegate them or hide them (...) behind the folding screen of taboo.More than an erudition work, this will be the pretext to recognize the great input of them both to the history of theideas about the problem of eroticism. (shrink)

El siguiente artículo fue presentado en la conferencia realizada en Buenos Aires, Argentina el dia 2 de noviembre, 2011 celebrando el centenario de la publicación de La Balada del Caballo Blanco.

El siguiente artículo fue presentado en las conferencias en Barcelona, España (Octubre 2011); Santiago, Chile (Octubre 2011) y Buenos Aires, Argentina (Noviembre 2011), celebrando el centenario de los Relatos del Padre Brown. Esta conferencia fue traducida al Catálan por la Dra. Silvia Coll-Vinent para la conferencia en la Facultad de Filosofía de la Universidad Ramon Llul en Barcelona. Traducción de Florencia Velasco-Suárez.

Neste trabalho examinamos os momentos fundamentais do culturalismo brasileiro. Indica-se sua origem na superação do positivismo e o vínculo com o movimento de superação do neo-kantismo alemão. Aponta-se, em seguida, os principais representantes do movimento no país e suas teses mais importantes. Conclui-se com a indicação dos desafios atuais do culturalismo. In this study we examine the fundamental moments of brazilian culturalism. Indicates its origin in overcoming from positivism and the link with the movement to overcome the German neo-Kantianism. It (...) points out, then the main representatives of the movement in the country and their most important theses. Concludes with an indication of the current challenges of culturalism. (shrink)

O texto apresenta um mapeamento exploratório inicial da realidade do ensino de filosofia no ensino fundamental e médio na rede de ensino público e privado de Teresina/PI, realizado no ano de 2000, objetivando disponibilizar dados para a organização dessa área de saber como o campo de atuação dos profissionais de filosofia e servir de subsídios à projeção das atividades da universidade na formação desses profissionais e na formulação de políticas de atuação do Departamento de Filosofia/UFPI junto ao ensino básico. O (...) resultado da pesquisa se apresenta na forma de diagnóstico exploratório de natureza quantitativa, especificando aspectos capazes de configurar a realidade da prática pedagógica do ensino de filosofia, tais como: a presença da disciplina no currículo escolar, a carga-horária conferida ao trabalho didático-pedagógico de filosofia, a formação acadêmica dos professores e professoras que ministram a disciplina, os conteúdos programáticos que predominam nos programas da disciplina, a bibliografia básica utilizada como apoio ao trabalho docente, a metodologia deste ensino e a recepção da disciplina entre os estudantes. (shrink)

Se trata de mostrar y analizar algunas de las lecturas que se han hecho de la obra de Mohandas Gandhi en América Latina en las últimas décadas, a través de un escrito que se balancea entre una investigación empírica y el estudio de un caso que permite presentar dos problemas teóricos. Para esto se abordan autores y autoras de diversos países de la región, que permiten aludir a dos problemas teóricos que se formulan en este trabajo: la circulación de las (...) ideas entre regiones Sur-Sur, la reelaboración de las ideas en la región receptora. Estos problemas son claves en el desarrollo de los estudios eidéticos como disciplina. Se realiza una introducción respecto a la recepción de las ideas de Gandhi en la región hacia 1930, estudiando las articulaciones del pensamiento de éste con otros autores y tendencias de pensamiento y señalando algunas recepciones y cruzamientos posteriores. Luego el trabajo se focaliza en estudiosos de Argentina, Brasil, Chile, México, Nicaragua, Puerto Rico y Venezuela, tratando de presentar varios casos diferentes y que cubran numerosos países de la región, apuntando a un muestreo válido, aunque sin suficiente afirmación metodológica. The intention of this work is to show and analyze some of the readings that have been done about Mohandas Gandhi’s work in Latin America in the last decades, by means of a writing that swings between an empirical research and the study of a case that allows to present two theoretical problems. For this there are approached authors and authoresses of diverse countries of the region, who allow to allude to two theoretical problems that are formulated in this work: the flow of the ideas between South-South regions, the reformulation of the ideas in the receiving region. These issues are key to the development of the eidéticos studies as a discipline. An introduction is made regarding the reception of the ideas of Gandhi in the region by 1930, studying the joints of his thought and of those of other authors and trends of thought, pointing out some receptions and later crosses. Then the work focuses in experts of Argentina, Brazil, Chile, Mexico, Nicaragua, Puerto Rico and Venezuela, trying to present several different cases covering numerous countries of the region, pointing at a valid sampling, though without sufficient methodological affirmation. (shrink)

El imaginario hoy dominante declara Europa como cuna de la modernidad, los países del tercer mundo como simples receptores de la tradición ilustrada. Registramos, en cambio, que la mayor parte de Europa no ha aplicado los ideales de la Revolución Francesa, sino mantienen elementos feudales y premod..

La cosmovisión mítica de las sociedades prehispánicas no dio paso a una visión filosófica, como sí sucedió en la sociedad griega. ¿Es viable filosofar hoy desde algún mito precolombino?, la aparente ingenuidad de esta pregunta esconde un conjunto de problemas que es necesario deslindar. En la acepción peyorativa del mito como cuento o historia. ¿Qué es lo que hoy merece convertirse en asunto de una consideración filosófica? Desde Heidegger algunos filósofos entienden que el gran “mito” de la ciencia y la (...) técnica se erige hoy con una pretensión de verdad unilateral que hay que desenmascarar. Sin embargo, el mito en otra acepción tiene como función desocultar lo sagrado, lo originario. Esto es patente en los mitos prehispánicos, el mito da sentido al mundo de la vida. Según Gadamer la razón ilustrada no es la definitiva superación del mito; es acaso “nuestro mito” secular, con sus bondades y sus patologías. Quizá más que superar el mito, sea posible pensarlo como una experiencia que nunca puede dejar de incluir un tipo de racionalidad. (shrink)

O artigo apresenta o pensamento de Lima Vaz, reconhecido como um dos principais filósofos de sua geração no Brasil. Distingue nele uma primeira etapa, bem mais breve, que se caracteriza pela repercussão na vida pública com a proposta de um compromisso cristão com o mundo moderno, capaz de resgatar-lhe o verdadeiro sentido. Numa segunda fase, sua reflexão sobre a atualidade reconhece o caráter imanente e absoluto da subjetividade moderna, incompatível com a visão cristã e responsável pelo niilismo ético. Como resposta, (...) constrói um sistema de base metafísica e de inspiração tomásica, cuja originalidade consiste em repensar radicalmente as teses da filosofíã crista, articulando dialeticamente historia e transcendencia no campo da Antropología Filosófica e da Ética. Ainda que seu nome seja conhecido e admirado nos meios acadêmicos, suas ideias, certamente devido a um preconceito antimetafísico, ainda nao foram discutidas e exploradas, como merecem. The article presents the thought of Lima Vaz, recognized as one of the most important philosophers of his generation in Brazil. It distinguishes a first and brief stage in his work, characterized by the repercussion in public life of his proposal for a Christian engagement with the modern world in order to redeem its authentic meaning. In a second phase, his reflection about the present world recognizes the immanent and absolute character of modern subjectivity, incompatible with a Christian vision and responsible for ethical nihilism. In response, he constructs a metaphysically based system inspired in Aquinas's thought, the originality of which consists in radically rethinking the theses of Christian philosophy, dialectically articulating history and transcendence in the field of Philosophical Anthropology and in Ethics. While his name is known and admired in academic circles, his ideas, perhaps because of anti-metaphysical prejudice, have not yet been discussed and explored as much as they deserve. (shrink)

Reseña sobre el Libro de Santiago Castro.

During the late 1880s and early 1890s, German socialist immigrants grouped around a club called Vorwärts played a key role in the consolidation of the first socialist groups in Argentina. In the context of a deep economic and political crisis, Germán Avé-Lallemant (1835-1910) — a mining engineer and land surveyor born in Lübeck, who later served as the Argentine correspondent of Die Neue Zeit, the theoretical journal of German Social Democracy edited by Karl Kautsky — became the main personality of (...) Argentine socialism before the appearance of juan B. Justo's La Vanguardia in 1894. Distancing themselves from Lassalle and embracing a Marxist ideology more closely aligned with the political line of the SPD, the first Argentine socialist groups also sketched, under Lallemant's direction, an analysis of Argentine history stressing its backwardness and arguing that capitalism would play a progressive historical role in the immediate future — an analysis explaining their originally sympathetic attitude towards the new Radical Party. Lallemant's previously unresearched German writings, set against the background of contemporary political currents in Argentina and the Second International, shed new light on his role in the origins of Argentine socialism. (shrink)

One of the most extraordinary pieces of true dialogue in the play is from a series of letters between Wagner and Nietzsche’s physician, Dr Eiser. Remarkably, Wagner wrote to him, saying that “In assessing Nietzsche’s condition I have long been reminded of identical experiences with young men of great ability. Seeing them laid low by similar symptoms, I discovered all too certainly that these were the effects of masturbation.”.

Dieser Bericht beschreibt den Weg des Denkens von Friedrich Nietzsche in die argentinische Kultur und in die universitären Kreise . In einer ersten Phase wird Nietzsche vor allem in Kultur- und Literaturzeitschriften rezipiert und erscheint durch Zitate und Paraphrasen sogar in Werbungen. Mit der Publikation einer ihm gewidmeten Nummer der philosophischen Zeitschrift Minerva und des buches Nietzsche profeta de una edad trágica von Carlos Astrada wird das Oeuvre Nietzsches als philosophisches Werk wahrgenommen und diskutiert. Die Auslegungen gehen von einer anfänglichen (...) Platzierung seines Denkens in der Nähe des Faschismus über die sozialen, religiösen und existenziellen Aspekte seiner Philosophie bis hin zu einem vermeintlichen Aristkratismus. Damit wird in der argentinischen Rezeption jener Wunsch Nietzsches realisiert, stets auf vielfältige Weisen interpetiert zu werden, um jegllichem Dogmatismus zu entkommen.This Report describes the way of Nietzsche's thought in argentine culture and university circles . In a first period Nietzsche appears mainly in culture and literature magazines and is quoted and paraphrased even for advertising means. Through the publication of an edition of the philosophical magazine Minerva dedicated to him and the book Nietzsche profeta de una edad tragica by Carlso Astrada Nietzsche's Oeuvre begins to be accepted and discussed as a philosophical work. This involvement with his thought raised a wide range of interpretations starting with an identification with fascism, then concerning the social. (shrink)

Two Marxist traditions play themselves out in the internal debate in the movement headed by Hugo Chavez. The "realists" favor practical policies to increase production, while the "cultural optimists' are concerned with combating capitalist values. The discussions of wage differentials in worker-run plants and cooperatives recall the Marxist distinction between "to each according to their work" (favored by realists) and "to each according to necessity" (defended by cultural optimists). While Chavez urges cooperatives and community councils to discard the "profit motive" (...) (cultural optimist approach), the realists emphasize effective state controls to avoid misuse of funds. The cultural optimist banner of social justice is best suited to ensure the active support of non-privileged sectors. The realists are most likely to face the hard fact that socialism does not have the whipping boy of poverty to stimulate worker productivity and thus requires alternative mechanisms. Although Trotskyists and others view the realists as defending the class interests of the privileged, a synthesis between the two positions is necessary and possible. (shrink)